English
And it would be unreasonable, because even at the time of attaining Nirvana, one would separately cling to conventional truth, therefore, in the continuum of one person, both defilement and purification would exist simultaneously, which is the fourth fault. Furthermore, if these two truths of establishment and appearance are not mutually independent but are the same, then it would also be harmed by the four faults of the two truths being the same, as mentioned before: just as every ordinary person can see conventional truth, they would also see ultimate truth, which is unreasonable; just as relying on conventional truth increases afflictions, relying on ultimate truth would also increase afflictions, which is unreasonable; just as ultimate truth has no distinctions, conventional truth would also have no distinctions, which is unreasonable; just as conventional truth does not need to be sought outside of what is seen and heard, ultimate truth would also become like that, which is unreasonable. Therefore, one should not assert that establishment and appearance are one or different. The nature of conditioned phenomena and the characteristic of ultimate truth are characteristics that cannot be described as either one or different. Whoever thinks of them as one or different, they have fallen into incorrect views. Thus it is said. Third, in this way, the Buddha and others are explained by three verses and two lines of verse. As mentioned above, the way of not asserting establishment and appearance as either one or different is merely speaking of Buddhas and sentient beings in terms of the way of abiding and the way of appearing. If one thinks that sentient beings are the cause and Buddhas are the result, that is the view of what is called the Lesser Vehicle, and one should know that this is not one's own tenet. Therefore, in one's own tenet, since one does not assert establishment and appearance as either one or different, if sentient beings are Buddhas, then it would become possible to appear as Buddhas adorned with excellent marks and signs, and all paths, meditations, and practices would become meaningless, because the result exists in the cause, so one must admit that eating food is eating impure things, etc., and there is no harm whatsoever through these reasons. The way of abiding of sentient beings is the Buddha, but because sentient beings are obscured by the sudden obscurations of their own appearances, they cannot appear as Buddhas, therefore they do not appear as Buddhas, and in order to remove the sudden obscurations, one must strive to cultivate the path and practice. This is what both oneself and others must acknowledge, and you yourself also
Chinese
如果承认了地自性清净，却认为需要在道上努力，难道不是这样吗？说这样不相干的话有什么用呢？没有必要的结果啊！第二分二：以次第二量成立所证二谛无有相违，以理说明。经中所说一切破立，皆是衡量二谛之法，故成周遍不相违之理。第一，以六个偈颂说明二谛相违等。于自宗，如火与热一般，显空二谛丝毫没有偏堕的相违，因此，说名言中存在，胜义中不存在的见解之承认，这二者怎么会相违呢？根本不相违啊！不仅如此，显空二谛也不是互相一体，因此，于世俗中存在，胜义中不存在的二者之承认，安立名言的体相也极为合理。因此，只要显空二谛，连同显空各自显现的心之行相全部没有融入法界之间，显空二谛就只能是互相观待而安立，因此，不可能一个存在一个不存在，而是存在一同存在，不存在一同不存在，无论如何都是力量均等而显现，所以并非肯定一个存在另一个就不存在。以离一多等理成立诸法皆无实有，从而断定真空，并且以普遍名言之理，未经观察，世间共称的名言中，因果、前后世等无欺存在，从而确定缘起之显现，这二者以次第或逐渐衡量二谛的二量，在衡量内外一切事物之时，二量各自的所证或所见，就仅仅是称之为显空或世俗和胜义的二谛而已。二谛既非一体也非异体，因此，显空二谛不能互不观待，而必须舍弃其中之一，执取另一，例如火不观待
English
If one acknowledges that the ground is naturally pure, but thinks that effort is needed on the path, isn't that so? What is the use of saying such irrelevant things? There is no necessary result! The second has two parts: Establishing that the two truths attained by the two successive valid cognitions are not contradictory, explained through reasoning. All affirmations and negations taught in the scriptures are methods of measuring the two truths, therefore, they are established as universally pervasive and non-contradictory. First, the six verses explain the contradiction of the two truths, etc. In our own system, like fire and heat, there is not even a slight contradiction of falling to one side in the two truths of appearance and emptiness. Therefore, how can the acceptance of the view that it exists conventionally and does not exist ultimately be contradictory? It is not contradictory at all! Moreover, the two truths of appearance and emptiness are not mutually identical, therefore, the establishment of the characteristics of conventional terms in the acceptance of the two, that it exists conventionally and does not exist ultimately, is extremely reasonable. Therefore, as long as these two truths of appearance and emptiness, along with all the activities of the mind that appear as appearance and emptiness respectively, have not dissolved into the expanse, the two truths of appearance and emptiness can only be established in mutual dependence. Therefore, it is impossible for one to exist and the other not to exist, but rather they exist together and do not exist together. In every way, they appear with equal strength, so it is not the case that one exists and the other does not exist. By reasoning such as freedom from one and many, it is established that all phenomena are not truly existent, thereby determining emptiness, and by the reasoning of universal convention, without investigation, in the conventional terms commonly known in the world, cause and effect, past and future lives, etc., exist without deception, thereby determining the appearance of dependent origination. These two, by the two valid cognitions that successively or gradually measure the two truths, when measuring all internal and external phenomena, the attainment or vision of each of the two valid cognitions is merely called the two truths of appearance and emptiness, or conventional and ultimate. Since the two truths are neither one nor different, therefore, the two truths of appearance and emptiness cannot be independent of each other, and one must abandon one of them and grasp the other. For example, fire does not depend on
Chinese
就像地面的热度再高，也不能用它来点火一样。因此，当以心所智慧的量度来分别衡量这二谛，衡量显现与空性、存在与不存在等时，为了分别陈述这两种观点，举例来说：当证悟到作为究竟果位的无生灭之法性，从而使一切二取分别念止息的智慧法身时，必须承认所有心与心所的二取显现，都在名言世俗的范畴内止息。同样，也必须承认，在实相胜义的意义上，由于本初清净，所以也没有止息。第二，以经和论等五种偈颂来阐述：诸如佛陀的母经《般若波罗蜜多》和二谛等，以及阐述心要的经典等，还有伟大的论著《理聚论》和《赞聚论》、《现观庄严论》和《宝性论》等所有论典中，所阐述的各种各样的破立，有些是就实相胜义的角度而言，承认基、道、果的一切法都是空性或不存在的；有些则是就名言显现世俗的角度而言，认为基、道、果的一切法都是存在的。也就是说，如果仅仅从实相胜义的角度来看，那么五道十地、佛和众生等，总而言之，由基、道、果所涵盖的轮回和涅槃的一切法，由于本初清净，所以是空性或不存在的，可以毫不犹豫地说。然而，如果完全不依赖名言显现世俗，而是一概认为一切都是不存在或空性，那就错了，因为实际上二谛都没有生起。虽然在意义上是不存在的，但显现上，无有止息的缘起轮回和涅槃的显现部分，都清晰地显现在各自面前，这是现量无欺成立的，所以是存在的。同样，如果从显现名言量度的角度来看，那么地道、佛和众生等，基、道、果的无量显现，都是现量无可否认地存在的，可以毫无疑问地说。然而，如果不依赖实相空性胜义，而是一概认为一切都是存在或显现的
English
Just as the heat of the ground, no matter how hot, cannot be used to ignite a fire. Therefore, when using the measure of mental wisdom to separately assess these two truths, measuring appearance and emptiness, existence and non-existence, etc., in order to separately state these two viewpoints, for example: When realizing the ultimate fruit of the unborn and unceasing Dharma-nature, thereby causing all dualistic perceptions to cease, and attaining the wisdom Dharmakaya, one must acknowledge that all dualistic appearances of mind and mental factors cease within the realm of conventional truth. Similarly, one must also acknowledge that, in the sense of ultimate reality, there is no cessation because of original purity. Secondly, to explain with five verses from sutras and treatises: Such as the Buddha's mother sutra, the Prajnaparamita, and the Two Truths, etc., as well as sutras that explain the essence, and great treatises such as the Collection of Reasoning, the Collection of Praises, the Ornament of Clear Realization, and the Treatise on the Buddha-nature, etc., all the various negations and affirmations that are explained in these texts, some are from the perspective of ultimate reality, acknowledging that all phenomena of the ground, path, and fruit are empty or non-existent; some are from the perspective of conventional appearance, asserting that all phenomena of the ground, path, and fruit are existent. That is to say, if only from the perspective of ultimate reality, then the five paths and ten bhumis, Buddhas and sentient beings, etc., in short, all phenomena of samsara and nirvana encompassed by the ground, path, and fruit, are empty or non-existent due to original purity, and one can say this without hesitation. However, if one completely disregards conventional appearance and asserts that everything is non-existent or empty, that is wrong, because in reality, neither of the two truths has arisen. Although in meaning they are non-existent, in appearance, the uninterrupted interdependent arising of samsara and nirvana clearly appears to each individual, which is established by unmistaken direct perception, and therefore exists. Similarly, if from the perspective of conventional valid cognition, then the bhumis and paths, Buddhas and sentient beings, etc., all the vast appearances of the ground, path, and fruit, are undeniably existent by direct perception, and one can say this without doubt. However, if one disregards ultimate reality and asserts that everything is existent or appearing
Chinese
仅仅不变成一个，而是现象缘起的显现无碍地能起作用而显现的存在，但实际上并非如此成立，因此是空性，因为胜义谛的量能够正确地确定。因此，显现和空性这两个真谛，无论何时都像水和湿气一样，一个不存在，另一个就存在，并且在一切情况下都不可能，一个存在，另一个也不可能不存在，要无矛盾地理解为一个要点，这是在所知中必须重视的。第二部分分为两点：驳斥辩论和遣除它。第一点，以“二者力量相等”等两句来表示：那么，各自衡量二谛的量所获得的显现和空性这两个真谛，如果力量相等或地位相同而成为真实，那么所有世俗显现的事物都不会是空性，而会成为胜义谛成立的，这样辩论。第二点，对于遣除它的回答分为三点：它们是智慧证悟的智慧的进入次第，因此没有真实的实有，并且显现和空性成立为方便和智慧的双运。显示了如此安立的必要结果，并且因为这种方式是经续道之甚深要点，因此也确定了胜者的教言。中观道的两种承诺都是自宗，如果将胜义谛作为自宗，而将世俗谛转为他宗，则显示了受到教理和正理的损害的方式。第一点，以“二者也是自性”等九个偈颂和两句来表示：也就是说，世俗谛和胜义谛这两个真谛，从原始以来就不是自性成立的，因此在空性中是平等或相同的。所量之境的显现和空性二者，也不是自性或从意义上成立为不同的，而是任何显现的事物的体性，本来就如水和湿气一样无离地存在，因此事物怎么会不空而成为真实成立呢？不会的。因为二谛显现为相同，所以显现的体性成立为空性，如果显现本身不存在，又怎么会知道体性是空性呢？因为没有能知者。因此，显现和空性二者不仅不互相矛盾，而且互相成为因果。